CONCEPT OF NIDAA YA RASOOLALLAH (CALLING OH MESSENGER OF ALLAH)
There is some confusion regarding this phrase. Exactly what does it mean and
is it permissible to say 'Ya'. Those who oppose do so for the following
reason;
'Ya' means 'O' and you are attracting someone's attention who can hear and
answer your call. Therefore if I was to say 'Ya Mehboob' whist there was a
possibility that you could hear me then that is no problem. Allah's mercy
and power is everywhere, hence, when a person in distress calls 'Ya Allah'
there is no doubt that Allah can hear you. So when a person says 'YA
Muhammad' or 'Ya Rasoolallah' the argument is that, He is in Madinah, not
here, hence you are equating his sense of hearing as the same as Allah,
therefore this is equating the Prophet with Allah and this is Shirk.
There are many objections to the above school of thought. One is that, can
someone help apart from Allah, as it does say in the Quran 'It is you alone
we ask help from' (Surah Fatiha). Secondly, can the Prophet hear us as he is
Madinah And the third is, can he answer our call for help.
As far as using the word for worshipping is concerned then NO WORD whether
it be 'YA' or Hey or anything else can be used for anyone except Allah. As
there is no deity but Allah, who is worthy of worship.
So the next question is, can the Prophet hear us? The Hadith that refers to
the Prophet's power of hearing is stated in Tirmizi 'I hear what you cannot
and I see what you cannot'. Dalailul Khayraat goes on further to say 'Asma’u
Salaata Ahl-e-Muhabbati meaning I hear the Durood of those who send it with
love, myself'. The objection to the statement that only Allah can hear from
far is that If Allah gives the Prophet the power to hear then who are we to
stop this? Remember Allah can hear from near as well, so does that equal
Allah's power to us as we can hear from near? No, therefore It will not mean
equalling the Prophet with the power of Allah because the Prophet's power
has been given to him by Allah and Allah's power is self sufficient. The
question now is can the Prophets hear?
Look at the Holy Quran when Hazrat Sulaiman was taking his group through the
jungle and an Ant heard his footsteps and said "Ya Ayyouhan Namlud Khulu
Masaakinakum La Yahtimannakum Sulaimaanu Wa Junuduhu Wahum La Yash'uroon"
(Oh Ants, get in to your houses lest Sulaiman and his army crush you without
even knowing) <27:18>
Fatabassama Dhaahikan Min Qawlihaa .....
(So Sulaiman smiled amused at her (the ant's) speech <27:19>
It has been stated in the books of Tafseer i.e. Tafseer Ruhul Bayaan that
the distance between the ant and the army of Hazrat Sulaiman was 3 miles (in
some it is stated three furlongs i.e.)
So here it is evident that the Prophet Sulaiman heard the ant from far and
not only is that a surprise but the ant heard Hazrat Sulaiman, is that
shirk? The answer is no.
Also can the dead hear?
Look at the story of Hazrat Ibrahim in the Quran when Hazrat Ibrahim asked
Allah to see evidence of how He (Allah) brings the dead to life. Allah said
cut for birds and make mincemeat of them. Place them in four separate
corners of the valley and then call them (Summad Uhunna Ya'tinaka Sa'yaa)
and they will each come running to you.
Is Allah teaching His Prophet to call the dead and promote Shirk? The answer
is No.
Also in the hadith of Bukhari after the battle of BAdr. The Prophet was
talking to the dead bodies of Abu Jahl and the Kuffar by asking them how had
Allah fufilled his promise. Hazrat Umar asks the Prophet 'Oh Messenger of
Islam, they are dead can they hear you? The Prophet replies they can hear as
well as the living, the only difference is that their reply cannot be heard
by the living (see Kitabul Jihad Sahih Bukhari)
So. The question is whether the Sahaba adopted the word YA. As far as in
front of the Holy Prophet then no one argues this as there are thousands of
Hadiths that state Ya Rasulullah when the Sahaba wanted to Ask the Prophet a
question. See Bukhari, Muslim and all other Hadith books.
The question whether they called the Prophet Ya from far and asked for
either his help or assistance. If we can prove this then either the
Companions in question have become polytheists (Mu'azallah) or those who
object got it wrong. Let's see the Ahadith
It is stated in the Hadith of Tirmizi and has been regarded as sound well
authenticated (Sahih) by all the Hadith Masters as follows;
A blind man went to the Prophet (Sallalahu Alaihi Wasallam) and said "Invoke
Allah for me that he help me". The Prophet replied "If you wish I will delay
this, and it would be better for you, and if you wish I will invoke Allah
the exalted (for you)". He (the blind man) said "Then invoke Him". The
Prophet Sallalahu Alaihi Wasallam said
"Idhhab fa tawadda, salli rakattayn thumma qul Ya Allahi inni Asaluka
atawajahu ilaika bi nabiyyika Muhammad, nabiiyi Rahmah. Ya Muhammad ini
atawajjahu bika ila Rabbi fi hajati Allahumma Shaffihu fiyya"
"go and make ablution and offer two rakats of Salat then say Oh Allah I am
asking you and turning to you with you Prophet Muhammad, the Prophet of
Mercy. Ya Muhammad, I am turning with you to my Lord regarding my present
need. I am asking my Lord with your intercession concerning the return of my
sight. Oh Allah allow him to intercede (with you) for me"
The above Hadith is related by Ahmad, Tirmidhi, Ibn Majah, Nasai, Al Hakim,
Tabarani in Al Kabir and rigourously authenticated by fifteen HAdith
Masters.
In the above Hadith we learn of two things;
1. It is permissible to say YA Muhammad when not in front of the Prophet and
2. Ask the Prophet to intercede for you to Allah to fulfil the need.
Some say that this Hadith was only specific for the blind man and done at
the time of the Prophet. However, another Sahih hadith as reported by
Bayhaqi (in Mishkat), Abu Nuaym (In his Marifa), Mundhiri (Targhib) and Al
Tabarani in the Kabir (Vol 9 p17-18) and Saghir (Vol 1 p184/201-202)
relates on the Authority of Uthman ibn Hunayf's nephew Abu Imama ibn Sahl
ibn Hunayf;
A Man would come to Uthman Ibn Affan (the 3rd Caliph) for a certain need,
but the the Caliph would not pay him any attention or look at his need, upon
which he complained of his condition to Uthman ibn Hunayf who told him,"Go
and make ablution then go to the mosque and pray two rakats, then say this
dua 'Ya Allah inni Asaluka atawajahu ilaika bi Nabiyyika Muhammad, Nabiyii
Rahmah. Ya Muhammad ini attawajjahu......(as above)" "then go to Uthman (RA)
again". The man went, did as he was told, then came to Uthman's (RA)door. To
which the door attendant came, took him by the hand, and brought him to
Utman ibn Affan (RA) who sat with him on top of the carpet and said "tell me
what your need is." After this the man went out, met Uthman ibn Hunayf (RA)
again, and said to him " May Allah reward you, previously he would not seek
into my need nor pay any attention to me, until you spoke to him". Uthman
ibn Hunayf replied "I did not speak to him, but I saw the Prophet Salallahu
Alaihi Wasallam when a blind man came to him complaining of his failing
eyesight," and he mentioned to him the substance of the previous narration.
Here it is evident that the Sahabi Hazrat Uthman Ibn Hunayf and the Tabaii
used the words Ya Muhammad as it was a method taught to them by the Prophet.
Mishkat Vol “ Babul Karaamat
‘Umar whilst performing the sermon in Madinah started to shout ‘Ya Sariyatu
Al Jabal’
It is stated by Imam Bukhari in his kitabul Adaabul Mufrad and also by Imam
Nawawi in his Kitubul Asghar that 'Once Hazrat Abdullah Ibn Abbas thigh or
foot went numb and someone said to him remember him whom you love most, he
replied 'Ya Muhammad' and his thigh or foot was cured. This narration has
been backed by Qadi Ayyad in Hi Kitabus Shifa (Section Loving the Prophet
p226 english version translated by Aisha Bewley.
Imam Nawawi in Kitaabul Adhkaar records that some individuals were sitting
in the company of Abdullah ibn Abbas when suddenly one of them suffered from
cramps. The great companion advised his colleague to remember the person
whom he loved the most and hence the man replied YA Muhammad and his feeling
returned.
Ibn Taymiyya wrote;
In the same way that Abdullah ibn Umar’s foot went numb Abdullah ibn Abbas’s
foot also went numb. Someone said to him remember the one whom you love most
and the great Sahhabi replied Ya Muhammad and his foot recovered. [Al Kalim
At Tayyib chapter on Khadirat Rijluhu].
Substantiating this, Allama Shahaab Khafaji Misri in his Naseemur Riaz
commentry of As Shifa writes ‘it is indeed an established practice of the
people of Madinah to proclaim Ya Muhammad in times of difficulty or anxiety.
Hafiz Ibn Kathir (Al Bidaya Wa An Nihaya), Imam Al Tabari (Tarikh al Qamil)
and Ibn Athir wrote;
During the Caliphate of Abu Bakr (May Allah be pleased with him). There was
a battle against the false Prophet Musaylima. When the battle commenced, the
Muslims lost their footing, at which Khalid Ibn Walid and the rest of the
companions called YA Muhammad’ and proceeded to win the battle.
Imaam ibn Jouzi (radi Allahu anhu), In his book, "Oyunil Hikaayat", narrates
a strange and amazing incident of three brothers who were constantly engaged
in Jihad (Holy Islamic War). He narrates: Once, while engaged in Jihad with
the Christians of Rome, they were captured and tortured. The King informed
them that if they adopted the religion of Christianity he would set them
free. The brothers refused to do so. Instead they all proclaimed aloud, "Ya
Muhammadah." The King became furious and ordered two of the brothers to be
thrown into boiling oil. After a while, the youngest escaped from the
clutches of his capturers accompanied by the daughter of the King, whom
herself was amazed at the piety of the young Muslim.
Six months later when they were about to be married, the two martyred
brothers amazingly appeared accompanied by a group of Angels. When it was
inquired as to how they had survived they replied: "When you saw us being
thrown into the boiling oil, you indeed saw the truth, yet as we entered the
pot, we entered into the high stages of Jannah."
Imam ibn Jouzi (radi Allahu anhu) states that the brothers lived in Syria
and were extremely famous. Many couplets have been written in their praise.
This incident has been shortened.
Our object is to highlight how beneficial it is to call out to the Holy
Prophet (sallal laahu alaihi wasallam). We have seen that the brothers at a
time of extreme perils and danger did not hesitate in calling to the Prophet
(sallal laahu alaihi wasallam). How were they rewarded? Very clearly they
were rewarded with such blessing that the two Shuhada immediately entered
Jannah, while the youngest brother was saved and married the King's
daughter, and the two Shuhada were actually given permission to attend the
marriage of their younger brother accompanied by a group of Angels.
Where are those persons who proclaim that it is Haraam to call on great
Prophets and Saints for assistance? If they firmly believe that it is
Haraam, why have the great scholars clarified this action (of calling to
Prophet's and Saints) as permissible and extremely beneficial?
Hazrat Shah Wali'ullah Dehlwi (radi Allahu anhu), in his book, "Ateebul
Ghanum fi Madh-e-Sayyadal Arabi Wal Ajam", comments on the Quranic verse
pertaining to the state of ecstasy in the love for the Holy Prophet (sallal
laahu alaihi wasallam). He states:
Wa Salla alaikal laahu Ya Khaira Khalqihi
Wa Ya Khaira Ma'moolin Ya Khaira Wa hibi
Wa Ya Khaira May yurja likashfira zee yatan
Wa man Jooduhu Qad faaqa Joodas sahaa'ibi
Wa anta mujeeri min hujoomi mulimatin
Iza anshabat filqalbi sharral makhaalib
"O Exceptional! Among those who can be depended on.
O Exceptional! Among those who can be depended upon to eradicate difficulty.
O Exceptional! Among those whose generosity showers more than rain.
I indeed testify to the fact that at the time when my heart is engulfed in
this dilemma,
You are indeed the one who gives me assistance and consolation."
Under the same commentary, Shah Wali'ullah (radi Allahu anhu) states
concerning those moments of difficulty in which it is most necessary to seek
assistance from the sacred Soul of the Holy Prophet (sallal laahu alaihi
wasallam). At the beginning of this chapter, he writes: "I cannot perceive
any one besides the Holy Prophet (sallal laahu alaihi wasallam) who, for the
depressed person at times of calamities, will forward a helping hand."
Some individuals state that, one does not have the intention of calling to
the Prophet (sallal laahu alaihi wasallam) in the Attahiyaat, rather one is
merely conveying a message. This opinion is without basis. The religion of
Islam has never commanded us to recite any Zikr, without pondering on its
meaning. Therefore, when we are reciting the Attahiyaat, we should not
possess this belief, rather we should believe that we are directly
addressing the Holy Prophet (sallal laahu alaihi wasallam) and sending
Salaams to him, upon oneself and upon all the pious of the Ummah.
It is recorded in the books, "Tanweerul Absaar" and "Sharah Durre Mukhtaar"
that, "The intention which one must possess at the time of reciting the
Tashahud is the concentration on the meaning of this, that is, in other
words, one must remember that one is sending Salaams upon the Holy Prophet
(sallal laahu alaihi wasallam) and that one is praising Allah Almighty. One
must be assured of the fact that one is sending Salaams and not merely
relaying a message."
Words of similar effect are also found in the books of Jurisprudence,
"Fatawa Alamgeeri" and "Sharhe Qudoori".
Allama Hasan Sharanbulaani (radi Allahu anhu), in his book,
"Maraqi-ul-Falah" states: "Numerous Ulema have in fact clarified this
belief. There are some misled individuals who profess that because Angels
are deputized to convey the Salaams to the Holy Prophet (sallal laahu alaihi
wasallam), one should not use the Harf-e-Nidaa. What these enlightened
individuals have forgotten is that twice daily the deeds of the Ummati are
placed in front of the Holy Prophet (sallal laahu alaihi wasallam). In many
authentic Ahadith, it is quite clearly stated that all deeds of the
individual are placed in front of the Holy Prophet (sallal laahu alaihi
wasallam), the deceased family and the deceased parents."
It is stated in the famous Hanafi Fiqh book by Imam Shami (ibn Abideen)
Radd-ul Mohtar in the section for replying to the Azaan. When hearing the
Muezzin call ‘Ashhaddu Anna Muhammadar Rasoolullah the second time relpy
‘Qurratu Aini Ya Rasoolullah’ whilst kissing your thumbnails and wiping them
on your eyes.
Imam Sharfuddin Buseri Aliahi Rahmah states in his famous Qasida Burdah
(poem of the scarf )
Ya akrama al Khalqi ma li man aludhu bihi siwaka inda hululil al hadithi al
amami
(O noblest one in creation, I have none from whom to request protection
other than you from when the universal event falls).
Imam Zainul Abideen states in his Qasida;
Ya Rahmatallill Aalameena Adrik Lizaynin Abideen
Mahboosu Aydiz Zalimeena Fi Mawkabil Muzdihimi
‘Of Mercy of all the words come to the assistance of Zainul Abideen
He is captured by the oppressors in this place.’
Imam Azam Abu Hanifa Rahmatullah Alaih states in his Qasida Numania
‘Oh Master of Masters I have come to you with full intention in my heart
I am optimistic of your happiness’
Sheikh Qasim Nanotwi states in his qasida Qasimi p8
‘Madad kar a karam Ahmedi kah teray sewa
Naheen hay Qasim bay kas ka hami e kar
Help me! Oh kindness of Ahmed, for besides thee there is none helper for
Qasim the helpless.
Sheikh Ashraf Ali states;
“O intercessor of the servants (Ya Shafai Umam) help me! Besides you there
is none to listen to my complaints, O my master (Ya Sayyidi) listen to my
complaints, I am encompassed by difficulties..” (Nasharut Teeb p232). He alo
writes in Munajat-e-Maqbool Qurbat Indallahi wa Salaawatir Rasool p230 ‘O
Messenger of Allah help me (Ya rasoolalllah al Madad), for I am in great
loss….”
Another point of evidence is that we pray Assalamu Alaika Ayyohannabi which
means exact Blessings upon you OH prophet. Ayyohannabi and Ya Nabi are
exactly the same apart from grammatical difference. Imam Azam and all the
Imams of Taqleed said this is what was prayed during the time of the Prophet
and we shall continue to use it unto the day of judgement.
